through which the Spirit works, to bear upon the rational mind, and feeling heart of the heaters, while those of the former, will vary from the most intense and painful anxieties, to calm and patient waiting, or despondence, or indifference, as to the result of the regular, solemn, and stated presentation of the truth. Rejecting therefore as we do, the mystic philosophy, which talks about the "immediate" and physical efficiency of God, in the conversion of sinners, as degrading this marvellous work to the level of mere operations in nature by creative energy; and believing, that the Spirit's agency is in, and through the suasive or motive influence, of His own truth, as addressed to rational, and feeling creatures, we descry a light, which relieves the darkness of our path, and reveals somewhat of high concernment to us, as we essay, "in Christ's stead," to beseech men, "to be reconciled to God." 1. It is essential that there should be the exhibition of SCRIPTURAL truth. It is not all truth the Spirit deigns to bless. Much valuable information may be obtained from the light of nature, and the wonders of providence. The treasures of science may enrich the mind; and, through the wide fields of matter, mind, and morals, we may range, with profit and delight. But whatever truth may be discovered, by the mere general observation, or the exercise of reason, it is totally insufficient for the conversion of the soul. Philosophy, in different ages and nations, has framed her systems, and diffused her light, but not one solitary beam, falls upon the pathway of the sinner from death She may attend his steps, and cheer him in life; but at the grave's mouth, she bids the weary traveller adieu, nor throws one flickering ray upon the dark bosom of that eternity, into which he enters. She has never yet converted a sinner from the error of his ways, and saved a soul from death. In this work the gospel of the grace of God stands pre-eminent and alone. It hath brought life and immortality to light. The word of God, reveals the only truth, which is, or can be efficacious for the rescue of the sinner from the dominion of his sins, and for his recovery to the forfeited bliss of fellowship with the Most High. It is "sure," "converting the soul," and therefore, if this be the end we design, it behooves us to see to it, that what we preach, can be confimed by a "THUS SAITH THE LORD." We are to come, as clothed with full authority, to make known what He has revealed; and, although we cannot say it as miraculously taught in the manner of Paul, yet still, drawing from the fountain of all saving truth-the sacred Scriptures," which are able to make (us) wise unto salvation;"-we must, in all our solemn appeals to our hearers, be able to declare with Him, "I certify you, brethren, that the gospel which (is) preached of me, is not after men. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.":3 Now this mode of preaching stands opposed to many, which at different periods, have been approved. To exhibit scriptural truth, is not to discuss questions in philosophy, or philology-nor to indulge in metaphysical disquisitions-nor to elaborate learned arguments-nor to cull the flowers of rhetoric-nor to soar in the regions of fancy; but to REPORT the awfully solemn and tremendous facts revealed in the Bible, and press them, in the simplicity of its own diction, and by the commanding authority of God Himself, on the consideration and the consciences of the hearers. "For God hath not given us the Spirit of fear, but of power," and therefore, we must not be ashamed of the testimony of the Lord.". In order to this, it is of moment, that we learn to discrim 1. Psalm xix, 7. 2. 2 Tim. iii, 15. inate between the facts of scripture, and the doctrines of a system of theology. There is often so much of philosophy, and of refined speculation, wrapped up in the systematic arrangement of scriptural truth, that, if men will undertake to preach the doctrines of a system, they will of necessity, be found mingling much of human wisdom with the word of God, and contending zealously for vain imaginations, as though they were "the faith which was once delivered to the saints." It is easy to perceive what different hues the facts of scripture will assume, ac-' cording as they are viewed by the light of the Sublapsarian's or Supralapsarian's scheme. The Arminian and the Calvinist, agree in many essential facts of christianity; but how widely do they differ in their systems, and that difference originates in their philosophy. If ministers will preach their systems, they must of necessity, preach v much that is their own, and not the word of God. Preach their systems they will, if, in preparation for the pulpit, they consult the writings of men, and the tomes of their admired and favorite authors. Consult them they will, if, in their theological education, they have been taught and trained so to do.. Initiate the youth, into the use of a system, by often referring with approbation to this, and the other systematic writer-by requiring him to recite their opinions and reasonings, and by putting them as textbooks into his hand-and you will rarely find him wander in quest of truth, out of the paths wherein he has trodden in the schools. We deem it of essential consequence, that one who has the ministry of Christ in view, should by led early to the simple unadulterated word of God, and not only be urged, but actually discipline himself to learn, in the very language of inspiration itself, what is the mindof the Spirit. Let him hear as from the mouth of God, 1. Jude 3. and, for himself, in the first instance, know what He says and is to be believed and taught, and he will never afterwards think of consulting any other instructor. Let him make his Bible his TEXT-BOOK, and explore ir diligently, accurately, prayerfully and believingly, while in training, and he will never think of stepping from the lofty vantage-ground on which he stands. Paul's instructions to Timothy, which claim the studious attention of every candidate for the ministry, are replete with precepts and max ims on this subject. "Continue thou in the things which thou hast learned, and hast been assured of, «NOWING OF WHOM thou hast learned them.” The above remarks are just as applicable to the dogmas of a sect, as to the doctrines of a system, for they differ very little. That moment the minister of Christ becomes the minister of a sect or party, and begins to ring the changes of his shibboleths, he loses many advantages, he might otherwise have had, in his attack on Satan's kingdom. In so far as he arrays himself in the distinctive peculiarities of sect, he throws off the armor of God. It is not the doctrines, or the system, or the tactics, or the ecclesiastical organs of a sect, that constitute his magazine. If he trusts, in them he has reckoned without his host. It is the gospel of Christ, that is "the power of God." Let him exhibit its truths, in all their native simplicity, and as they lie properly scattered, sparkling and glowing on every page of holy writ. 2. In the exhibition of the truths of the gospel, it is obvious they should be selected, and most frequently urg ed, which are appropriate to the general condition of men. "All scripture given by inspiration, is (indeed) profitable for doctrine, for reproof, for correction, for instruction in 1. 2 Tim. ii. 14. How pertinent and imperative are the following: Tim. vi. 3-5; Tit. i. 9; 1 John iv. 1; 2 John 9, 13; 2 Tim. ii. 23. righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." A faithful and intelligent minister, will endeavour, as he may obtain the co-operation of his people, to bring before their view, and to indoctrinate them in the great truths of scripture, which pertain to the trials, the difficulties, and the conAlicts of the christian life,-to the temptations and perils to which they are exposed,-to the duties, personal, social, and public, which are incumbent on them,-to the incitements and encouragements to perfect holiness,-to the interests and prospects of Zion,-and to whatever else, may, from the providence of God, the aspect of the times, and the interests of truth, require consideration. How 'this, in all cases shall be done, we shall not presume to say. Here is a wide range for the exercise of discretion. The Bible class, the religious conference, the public examinations, the weekly lecture, the parochial visitations, the private interview, and the catechetical instruction. may furnish some opportunities for this thing. But it seems to us highly important, that the members of the church should in some way, be regularly and frequently convened, particularly for religious improvement in calm, brotherly, and conversational discussion of points of christian duty, experience, and faith, when and where every one may be at liberty to express his opinion, or propound his inquiries. This is unquestionably a much more effective mode of instruction, than the formal lecture, or the public preaching. That seems to be much better adapted, and designed for the exhibition, enforcement, and illustration of important truth, where masses of men are promiscuously assembled. It is, more especially, the ordinance for the conviction of sinners, and the production of faith, and repentance, and therefore, its 1. 2 Tim. iii. 16, 17. |